Take an example
- Saṁyutta Nikāya
- Connected Discourses on the Aggregates
22.3. Haliddakani (1)
Thus have I heard. On one occasion the Venerable Mahakaccana was dwelling among the people of Avanti on Mount Papata at Kuraraghara. Then the householder Haliddakani approached the Venerable Mahakaccana, paid homage to him, sat down to one side, and said to him:
“Venerable sir, this was said by the Blessed One in ‘The Questions of Magandiya’ of the Aṭṭhakavagga:
‘Having left home to roam without abode,
> > In the village the sage is intimate with none;
> > Rid of sensual pleasures, without expectations,
> > He would not engage people in dispute.’
>
How, venerable sir, should the meaning of this, stated by the Blessed One in brief, be understood in detail?”“The form element, householder, is the home of consciousness; one whose consciousness is shackled by lust for the form element is called one who roams about in a home. The feeling element is the home of consciousness … The perception element is the home of consciousness … The volitional formations element is the home of consciousness; one whose consciousness is shackled by lust for the volitional formations element is called one who roams about in a home. It is in such a way that one roams about in a home.
“And how, householder, does one roam about homeless? The desire, lust, delight, and craving, the engagement and clinging, the mental standpoints, adherences, and underlying tendencies regarding the form element: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about homeless. The desire, lust, delight, and craving, the engagement and clinging, the mental standpoints, adherences, and underlying tendencies regarding the feeling element … the perception element … the volitional formations element … the consciousness element: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about homeless. It is in such a way that one roams about homeless.
“And how, householder, does one roam about in an abode? (note 22) By diffusion and confinement in the abode consisting in the sign of forms, one is called one who roams about in an abode. By diffusion and confinement in the abode consisting in the sign of sounds … the sign of odours … the sign of tastes … the sign of tactile objects … the sign of mental phenomena, one is called one who roams about in an abode.
“And how, householder, does one roam about without abode? Diffusion and confinement in the abode consisting in the sign of forms: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about without abode. Diffusion and confinement in the abode consisting in the sign of sounds … the sign of odours … the sign of tastes … the sign of tactile objects … the sign of mental phenomena: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about without abode. It is in such a way that one roams about without abode.
“And how, householder, is one intimate in the village? Here, householder, someone lives in association with laypeople: he rejoices with them and sorrows with them, he is happy when they are happy and sad when they are sad, and he involves himself in their affairs and duties. It is in such a way that one is intimate in the village.
“And how, householder, is one intimate with none in the village? Here, householder, a bhikkhu does not live in association with laypeople. He does not rejoice with them or sorrow with them, he is not happy when they are happy and sad when they are sad, and he does not involve himself in their affairs and duties. It is in such a way that one is intimate with none in the village.
“And how, householder, is one not rid of sensual pleasures? Here, householder, someone is not devoid of lust, desire, affection, thirst, passion, and craving in regard to sensual pleasures. It is in such a way that one is not rid of sensual pleasures.
“And how, householder, is one rid of sensual pleasures? Here, householder, someone is devoid of lust, desire, affection, thirst, passion, and craving in regard to sensual pleasures. It is in such a way that one is rid of sensual pleasures.
“And how, householder, does one entertain expectations? Here, householder, someone thinks: ‘May I have such form in the future! May I have such feeling in the future! May I have such perception in the future! May I have such volitional formations in the future! May I have such consciousness in the future!’ It is in such a way that one entertains expectations.
“And how, householder, is one without expectations? Here, householder, someone does not think: ‘May I have such form in the future!… May I have such consciousness in the future!’ It is in such a way that one is without expectations.
“And how, householder, does one engage people in dispute? Here, householder, someone engages in such talk as this: ‘You don’t understand this Dhamma and Discipline. I understand this Dhamma and Discipline. What, you understand this Dhamma and Discipline! You’re practising wrongly, I’m practising rightly. What should have been said before you said after; what should have been said after you said before. I’m consistent, you’re inconsistent. What you took so long to think out has been overturned. Your thesis has been refuted. Go off to rescue your thesis, for you’re defeated, or disentangle yourself if you can.’ It is in such a way that one engages people in dispute.
“And how, householder, does one not engage people in dispute? Here, householder, someone does not engage in such talk as this: ‘You don’t understand this Dhamma and Discipline…. ‘ It is in such a way that one does not engage people in dispute.
“Thus, householder, when it was said by the Blessed One in ‘The Questions of Magandiya’ of the Aṭṭhakavagga:
‘Having left home to roam without abode,
In the village the sage is intimate with none;
Rid of sensual pleasures, without expectations,
He would not engage people in dispute’—It is in such a way that the meaning of this, stated in brief by the Blessed One, should be understood in detail.”
Possibly some bhikkhu could have objected to Mahakaccana explaining in detail- why not simply repeat what the Buddha said. But actually it is helpful.
As you probably know at this time there are only neyya and padaparama . there are not such wise ones as Bahiya who could attain while listening to a sentence of two of Dhamma.
The Abhdhamma - Puggala-Pannati.
- What sort of person is quick in acquiring (Ugghàtitannu)?
The person who comprehends the doctrine at the time of its pronouncement is said to be quick in acquiring.- What sort of person learns by exposition (Vipancitannu)?
The person to whom comprehension of the doctrine comes when the meaning of what is briefly uttered is analysed in detail.- What sort of person is one who may be led (Neyya)?
The person to whom comprehension of the doctrine comes by recitation, questioning, and earnest attention and by serving, cultivating and waiting upon lovely friends is one who may be led.- What sort of person is one with whom the word is the chief thing (Padaparama)?
The person to whom comprehension of doctrine would not come in this life, however much he may hear and say and bear in mind or recite, is said to be one with whom the word is the chief thing.
the padaparama listens, considers, develops confidence and understanding but won’t attain in this life - he is making the conditions for future attainment.